The Third Way and Beyond: Criminal and Social Justice in England

PsycCRITIQUES ◽  
2007 ◽  
Vol 52 (2) ◽  
Author(s):  
Leslie M. Lothstein
Keyword(s):  
2000 ◽  
Vol 5 (3) ◽  
pp. 301-320 ◽  
Author(s):  
Steve Buckler ◽  
David P. Dolowitz

2002 ◽  
Vol 31 (6) ◽  
pp. 742
Author(s):  
Vicente Navarro ◽  
Otto Newman ◽  
Richard de Zoysa
Keyword(s):  

2001 ◽  
Vol 6 (2) ◽  
pp. 231-235 ◽  
Author(s):  
Marcel Wissenburg
Keyword(s):  

2020 ◽  
Author(s):  
T Togliani ◽  
I Breoni ◽  
V Davì ◽  
N Mantovani ◽  
A Savioli ◽  
...  

2006 ◽  
pp. 126-134
Author(s):  
L. Evstigneeva ◽  
R. Evstigneev

“The Third Way” concept is still widespread all over the world. Growing socio-economic uncertainty makes the authors revise the concept. In the course of discussion with other authors they introduce a synergetic vision of the problem. That means in the first place changing a linear approach to the economic research for a non-linear one.


2013 ◽  
Vol 1 (1) ◽  
pp. 64 ◽  
Author(s):  
Pranam Dhar

Zakat is an important form of religiously mandated charity under Islam. It is the third pillar of Islam. The giving of Zakat is important for Muslims, as this leads to purification of their wealth from all sins. This paper examines the role of Zakat as an instrument of social justice and poverty eradication in society. Each Muslim calculates his or her own Zakat individually. Generally, this involves the payment each year of two and a half percent of one's capital, after the needs of the family have been met. One can donate additional amount as an act of voluntary charity but Zakat is fundamental to every Muslim. Zakat is the Islamic contribution to social justice: those who have to give charity share the benefit of their prosperity to those who have fallen short. This is the Islamic approach to remove greed and envy and to purify one's soul based on good intentions. This is the institution of Zakat in Islam. The institution of Zakat serves to eradicate poverty in the community and uphold the light of Islam. Allah says “whatever is paid as Zakat for the sake of Allah shall be rewarded in manifolds”.


Author(s):  
David Charles

This paper concerns Aristotle’s discussion of practical truth in Nicomachean Ethics VI.2.1139a17–b5. The essay falls into five sections. In the first three, I outline two styles of interpretation of Aristotle’s remarks and suggest that one of them (which I call ‘the third way’) gives a better reading than that offered by its major competitor (which I call ‘the two-component’ view). In the fourth I consider some texts in the remainder of NE VI which provide additional support for the third way of reading. In a brief concluding section, I seek to locate Aristotle’s view of practical truth, so understood, in a broader philosophical context.


Author(s):  
John Joseph Norris ◽  
Richard D. Sawyer

This chapter summarizes the advancement of duoethnography throughout its fifteen-year history, employing examples from a variety of topics in education and social justice to provide a wide range of approaches that one may take when conducting a duoethnography. A checklist articulates what its cofounders consider the core elements of duoethnographies, additional features that may or may not be employed and how some studies purporting to be duoethnographies may not be so. The chapter indicates connections between duoethnography and a number of methodological concepts including the third space, the problematics of representation, feminist inquiry, and critical theory using published examples by several duoethnographers.


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